Soul Connection p: 50

AyinBase with R' Paltiel p: 50 5/8/2011 Sunday 4 Iyar 5771

Page 50 – end of the 4th line of the page (line starts: mitbalim...)

Neshamahs/souls are alive, since they represent the living G-d. They will not be nullified by the revelation of an essential light. The soul can receive the light. The soul is a true thing and does not get phased by any revelation.

The soul is also unlimited – bli gvul. The physical body is like the infinite limitation of life – it lacks life and the soul is able to be enclothed there. The soul doesn't change from what it is in essence, even in the state of descent into the lower worlds. This is the bli gvul – unlimited aspect. Wherever it goes it remains G-dly through and through.

The wise man says, “I choose the king”. This is the chochmah. Chochmah reflects as closely as possible its source. So 'ana nasiv malka' - 'I choose the king' means what? Why not choose the minister most relevant to you and your interests? What is the place of the king and who needs him? On a practical level – the king is not relevant.

Without a king all can funtion, but on the yesh level.

The king brings a truth that is not dependent on the yesh and consequence and identifiable result!

Without the king it is just a matter of 'checks and balances'. The king provides the truth. He provides a real value – a real presence. The wise man chooses the king. He is chochmah and reflects what nefesh is. And nefesh is the fact of elokus/G-dliness without limited.

On a higher level you don't have to 'choose' the king. In this lower world you have to choose. Does the wise man see to 'survive' or to keep the king in sight. He just wants to be conscious of the king at all times. The soul does not lose for an instant its connecton to Him/Truth. 'I live here to keep the King in awareness', says the wise man.

When Adam was created, the world received its purpose. The creation of man is the presence of the King in this world.

And a man can come to the end of a successful life, and be unsatisfied, since his soul wants connection to the King. The soul is not circumstance dependent. It 'is what it is'.

Bli gvul – unlimited – means it is not dependent on its metzius. It is not dependent on existence or any feature.

The serpent was punished. It came to Chava/Eve and said, 'this tree will make you like G-d Himself'. He went in competition with G-d. His punishment was that he was dropped to his belly and he eats dust. You may say 'it's a blessing, he can't fall and he has unlimited food'. But it is a curse, since he is completely severed from G-d - he was completely thrown into the world – yes, you can survive, but you have nothing. You are not connected to the truth.

If you sever your connection to the Creator, you have nothing.

At the soul level the mahus/essence is its presence. There is no metziut/separate entity. The king is hidden in his palace and is the spirit behind everything that happens in his country.

P 50 R' Rashab, AyinBase, right click to enlarge

You may think the soul is proud of the fact that she can make a person walk and talk! But that is not her pride. The soul gives the person his essence.

The soul gets involved on the functional level. It is the soul that enables every step. Everything ultimately, all function of the body have a G-dly power behind it.

Yet the soul remains a G-dly essence. This in contrast to the 'reflections'/ha aras that come down to create the world. Every world has a defined element and when the ha arah/reflection comes here it is completely different.

Everything in the world is made for man and for his use. But we are warders. You cannot destroy anything. We have recognition that this is His creation, but it becomes real when used properly for humans.

We don't deduce G-d from the existence of the world – we see him in every blade of grass, in the rising and setting of the sun. We see Elokus directly.



Amalek rebelled against G-d and attacked Israel. Pharoah of Egyps also denied G-d but torah says after 3 generations they can convert and become Jews. But amalek is to be pushed off and hated till the end! Why the difference?

Egypt saw miracles – miracles indicate and point to G-d, but they are not His presence.

Amalek was at a different level – he 'korcha be derech'. This was after crossing the sea and on the way to mount Sinai, and every soul was ablaze with anticipation. This was G-dliness itself - not a miracle. And he went against that. He saw Him and he opposed. There's no turning back.

The word is a sign for G-dliness, but a Jew is G-dliness.